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Oakland, Cal., October, 1695.

No. 2.

TATMATIONAL

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0 1NT



RELIGIOUS LIBERTY i

FOR

SENIOR GL1188E8

FOURTH QUARTER, 1895.



Published by Pacific Press Publishing Co.,

FOR THE

INTERNATIONAL SABBATH SCHOOL ASSOCIATION



OF SEVENTH-DAY ADVENTISTS.

"The

entrance of

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Entered a the Post Office at Oakland, Cal.

INTRODUCTORY.

No attempt has been made in this series of lessons to treat

the subject exhaustively. This would be an impossibility in so

small a compass. The subject of religious liberty is a great

subject, we might say, an almost inexhaustible one. Neither

has any attempt been made to make an application of even all

the principles brought out to the present-day movements, and

bring matters, so to speak, "up to date." The idea has been

rather

to set forth clearly the principles themselves from a

Bible standpoint,

thus giving the student a good foundation

upon which to build. The application of a principle is not

difficult after the principle itself is once thoroughly understood.

The student will find it highly profitable and greatly to his

advantage during the study of these lessons to read the work

by Elder A. T. Jones entitled "The Rights of the People; or

Civil Government and Religion." This is "Civil Government

and Religion" revised and much enlarged.

INTERNATIONAL,

SABBATH SCHOOL QUARTERLY.

Lessons for Senior Classes, 4th Quarter, 1895.

LESSON I.—October 5, 1895.

THE AUTHOR OF LIBERTY.

NOTE.—Let the texts in bold-faced type be committed to

memory, and as many more as time will permit.

I. WHAT was Christ's mission to this world? Luke 4:18;

Isa. 6r : x.

What will make men free?

John 8 : 31, 32.

In what condition, therefore, are those who know not the

ti uth ?

Ans.—In

bondage; the servants, or slaves of sin. Verses

33, 34; 2 Peter 2 : 19.1Z



•

How many of the human family, in their natural condition,

are slaves of sin? Rom. 3 : 23.

Since Satan is the author of sin (John 8 : 44), whom do

men serve while practicing sin? Rom. 6 :16K-rJohn 3 :8.

What was the salvation Christ brought to this world?

Matt. I : 2I.

Since sin is of Satan, and Christ came to save men from

sin, from whose dominion did He come to free them ?

In what does all sin originate? i John 2 : T5-17; Rom.

7 : 7. (See note I.)

What is covetousness, or selfishness ? Ans.—The love of

self to the disregard of the rights of others.

( 3 )

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CIVI L AND RELIGIOUS LIBERTv.

so. Since selfishness is the root of all sin, and Christ caine

to save men from sin, what really was His mission ?

Ans.-1'o

save in2a from the inordinate love of self, and enable them to

recognize and respect the rights of others.

1. What are the rights of others ? Ans.—The same as our

own. (See note 2.)

12.

By what scriptures is this clearly shown ?

Lev. 19 : 18;

ilatt. 7:12.

13.

How does God estimate a man's religion ?

James 1 :27;

1 John 4 :20;

Matt. 25 : 4o. (See note 3.)



14. What, then, must men have taken from their hearts be-

fore they will recognize the equal rights pf their fellow-men?

Ans.—Selfishness.

15. Who alone can cleanse the heart from selfishness, or sin ?

Acts 4:12; t

John r :9.

i6. Who alone, then, can give men real freedom?

John 8:36.

17.

all

men would recognize the equal rights of their

fellow-men, would there not be perfect and universal liberty on

earth ?

18.

Could there be any tyranny or persecution under such

circumstances ?

19.

Therefore, to whom alone must we look for genuine,

universal, and lasting liberty?

NOTES.

1. THE inordinate love for that which we may think will be of

profit and pleasure to us is the cause of all the trouble there is

in the world. But this is simply covetousness, and covetous-

ness, therefore, is that which lies at the bottom of every sin.

Before any other of the ten commandments can be broken, the

tenth must first be transgressed. Covetousness is simply

selfishness,

or a desire to gratify and please self, regardless of

the rights of others. This was the cause of Satan's fall in

heaven (Isa. 14 : 13, 14), and man's on earth (Gen. 3 :4

6).

And this is the ruling spirit of the Papacy, or man of sin.

2 TheSs. 2

3, 4. It is that which rules sinful men everywhere.

2. THE rights of all men are equal. One man has no more

inherent or natural rights than another. The framers of the

Declaration of Independence enunciated a great truth when

CIVIL AND RELIGIOUS LIBERTY.

they said, "We hold these truths to be self-evident, that all

men are created

equal,

and are endowed by their. Creator with

certain inalienable rights, among which are life, liberty, and the

pursuit of happiness." And Christ also set forth this same

principle of equality to govern in His church, when He said, "Be

not ye called rabbi; for one is your Master, even Christ; and

all ye are brethren." Matt. 23 : 8. •

3. IT is not so much by the number or length of prayers

offered, or by the amount of religous ceremonies performed,

that God estimates our religion, as by the way we treat our

fellow-men. They are His creatures, beings whom He has made

in His image. Gen. r : 27. We are to see the workmanship

of God in each human being, and recognize and treat each in-

dividual as God's property. The soul of every other person

is as precious in the sight of the Lord as is our own; for the

same price has been paid for its redemption as for ours.

Therefore, when we mistrust our fellow-men, and look down

upon them, we are doing despite to God. It is a principle

clearly laid down in the Bible that as we treat others God will

treat us. Matt. 6 : 14, 15; 7 : r,

LESSON 11.—October 12, 1895.

THE SLAVERY OF SELF.

I. WHAT can you say of the desirability of freedom? (See

note 1.)

Notivithstanding this general desire for freedom, are men

by nature free ? (See note 2.)

In what way do men show themselves to be slaves ?

(a)

By their inability to break off bad habits.

(b)

f3llowing foolish and erroneous customs.

(c)

By want of courage to think.

(d)

By want of courage to speak.

By going with the majority when the majority go wrong.

(f)

By fearing men instead of God.

( g)

By serving men instead of serving God.

(h)

By keeping the commandments of men instead of the

commandments of God.



(1)

By every sin they commit. (See note 3.)

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CIVIL AND RELIGIOUS LIBERTV.

Why do men naturally do all these wrong things ?

Ans.

—Because of selfishness.

What must everyone do in order to become a true fol-

lower of Christ? Luke 9 : 23.

What stood in the way of many of the rulers confessing

Christ when He was on earth ? John

12:42,

43.

Whom do men love when they love the praise of men?

Ans.—Themselves.

8: Can men truly believe on Jesus while seeking such honor?

John 5 : 43, 44.

9. What, then, more than all else, stands in the way of faith

in Jesus?

to. To what does this love of self lead?

Ans.

—It leads men

to serve men and to seek their favor, instead,of serving God

and seeking. His favor.

ix. What direct command is given in

1 Cor. 7 : 23?

12.

Whom alone are we to serve?

Matt. 4 : 10.

13.

Who can deliver men from this slavery of self and give

them power to go right though all others go wrong?

Peter

2 :

9; Rom. 1 i : 26;

Tim. 4 : 18.

24. How free can Christ make men? John 8 : 36.

15.

How free was Paul after his conversion?

1 Cor. 9 :19. '

(See note 4.)

16.

What rule of moral independence has the Lord laid down

for all to follow? Ex. 23 : 2.

NOTES.

FREEDOM

a condition desirable to all. Everybody likes

to be free—free to think, act, and speak, free to go where he

wishes, and do what he pleases. It is an inborn principle.

God made man free in the beginning, and it is only sin that has

brought bondage and slavery of any kind into the world. The

words of Patrick Henry, "Give me liberty, or give me death,"

are but an outburst of this natural desire for freedom.

No man by nature is truly free. All, in consequence of the

fall, are slaves; all are subject to things which bring them into

bondage,—slaves of habits, customs, and traditions, slaves of

men, slaves of self, slaves of sin.

CIVIL AND RELIGIOUS LIBERTY.



3. MEN

show themselves to be slaves in the following ways:—

(a)

They become so addicted to habits which they know are

an injury to them, that they cannot break them off. They try to

do it again and again, but fail. The habit is master, and they are

slaves. This lack of power is thus stated by the apostle: "For

what I would, that do I not; but what I hate, that do I." Rom.

7 : 15. "For to will is present with me; but how to perform that

which is good I find not." Verse 18.

(b)

Many do things for no better reason than because oth-

ers do them, or because their forefathers did them. They

are slaves to custom. This is well illustrated by the history

of the Lamentations, recorded in 2 Kings 17:40, 41: "How-

beit they did not hearken, but they did after their former

manner [to the Lord]. So these nations feared the Lord,

and served their graven images, both their children, and their

children's children; as did their fathers, so do they unto this

day." This is also most strikingly shown in the matter of Sun-

day observance. The condition of millions in this respect is

correctly represented in the following words of Ex-Governor St.

John: "I observe Sunday as God's holy Sabbath day. I am

frank about it. It always pays a man to be frank. Now, why

do I observe Sunday?—I observe Sunday because my father

and mother observed it, and not because I have gone down

deep and searched the Bible for the truth of the matter."

—

Speech in Battle Creek, Mich., Sept. 8, z89o.

(c)

Many have not the courage to think. They are afraid to

allow themselves to reason, fearing that the conclusion will

condemn them. They let others do their thinking for them.

But God wants men to use the mental powers He has given

them. He, the Author of our minds, says, "Come now, and

let us reason together." Isa. 1 :18.

(d)

Others, though allowing themselves to think, have not

the courage to give expression to their convictions, fearing it

might cost them something to do it. This was the trouble with

many

Christ's day. "Howbeit no man spake openly of Him

for fear of the Jews." John 7 : 13. See also John 9 : 22.

(e)

To go with the majority or the great men when we think

they may be going wrong. The Lord says: "Ye have plowed

wickedness, ye have reaped iniquity; ye have eaten the fruit of

lies; because thou didst trust in thy way, in the multitude of thy

mighty men." Hosea xo :13. "Thou shalt not follow a mul-

titude to do evil." Ex 23 : 2.

(f)

Many shun duty for fear of what men may,think or say

of them or do to them. Against this the Lord has often

warned His people: "Say ye not, A confederacy, to all them to

whom this people shall say, A confederacy; neither fear ye their

fear, nor be afraid. Sanctify the Lord of hosts Himself; and

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CIVIL AND RELIGIOUS LIBERTY.

let Him be your fear, and let Him be your dread." Isa. 8 : 12,

13.



See also Isa. 57 :12, 13; Matt. 10:28, 32, 33; Ps. 56 :4.

(g)

We show our slavery by serving men instead of God.

But thd Lord teaches that what we do for or in respect to others

we are to do "not with eyeservice, as men pleasers; but as the

servants of Christ, doing the will of God from the heart; with

good will doing service, as to the Lord,

and not to men."

Eph.

6:6,

(h)

Whosoever follows the commandments of men instead

of the commandments of God, is the servantof men instead of

the servant of God. This is vain worship, because it is 'Iran

worship. See Matt. 15 : 9; Isa. 29: 13; Titus r : 14.

(i)

Whoever commits sin is the servant, or slave, of sin, and

through sin of the devil, who is the originator and author of sin.

John 8 : 34; Rom. 6 : r6; 1 John 3 :8.

4. THOUGH announced in an assumed hypothetical way, Paul

does, nevertheless, here express his freedom. He was "free

from all men." And his perfect freedom is further shown in the

expression which follows, "Yet have I made myself servant unto

all." This was voluntary. He made

hi msetfservant.

Let it be

noted, also, that this freedom which Christ gives, though making

men free from all men, does not make them unfeeling or ostenta-

tiously independent, but kind-hearted, sympathetic, and willing

and ready to do good to all.

SEE opening paragraph in chapter r of "The Rights of the

People."

LESSON M.—October 19, 1895.

THE GENUINE PRINCIPLE OF LIBERTY.

I. FOR

what kind of rights and liberty may even selfish men

plead? Ans.—Their

own

rights and their

own

liberty.

What kind of liberty did the Lord command the children

of Israel to proclaim at the year of jubilee? Ans.—Universal

liberty. Lev. 25 : to. (See note 1.)

How did He rebuke them for not heeding this instruction?

Jer. 34: 17.

For whom had they not proclaimed liberty? Same verse.

(See note 2.)

CIVIL AND RELIGIOUS LIBERTY.



What judgments were pronounced upon them because of

this failure on their part? Same text.

What does this show?

Ans.—God's

displeasure at men's

disregard for the rights of others, and that His judgments come

On account of these things.

In what language did Job show his regard for the rights

of his servants? Job 31 : 13-15.

Instead of serving ourselves all the while, what does the

Bible tell us to do?

Phil. 2 :4.

How are we to serve one another? Gal. 5 : 13.

so. Are our love and good will to be confined simply to those

who reciprocate them?

Matt. 5 : 43, 44; Gal. 6:10.

ii. If all men would love their enemies as well as their

friends, how long could enemies, enmity, and persecution.

exist?

12.

What is the only principle which will lead men to treat

their neighbors as themselves? Lev. 19 : 18.

13.

What is said of love in Rom. 13 : io?

14.

What is love declared to be? Verses 8, io.

15.

What result does the keeping of the law bring to the in-

dividual himself ? Ps. rig. : 44, 45. (See note 3.)

16.

Since the keeping of the law of God insures liberty both

to the individual himself and also to his neighbor, what is this

law most fittingly called?

James 2: 12.

(See note

4.)

17.

But as this law can be fulfilled only by love, what is the

fundamental principle of true liberty for all men?

NOTES.

1. To proclaim liberty throughout all the land to all the in-

habitants thereof would be universal liberty. This was the

proclamation God ordered to go forth in Israel at the year of

jubilee, ordained to be celebrated every fifty years, when all

property was to revert back to its original owners, and all per-

sons held in servitude were to be free. This year of jubilee

was a type of the final deliverance of God's people and the

complete freedom which they will enjoy when they rise con-

querors over death and all wicked and opposing powers. See

"Early Writings," p. 28.

2. IT

easy enough to proclaim liberty for ourselves. The

most selfish man in the world can do this. But to plead for the

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CIVIL AND RELIGIOUS LIBERTY.

rights of others—the rights of all men—that is quite a different

thing. That means true freedom.

"Is true freedom but to break

Fetters for our own dear sake,

And with leathern hearts forget

That we owe mankind a debt?

No; true freedom is to share

All the chains our brothers wear,

And, with heart and hand, to be

Earnest to make others free! "

—James Russell Lowell.

God wants men to proclaim liberty "everywhere to his

brother, and every man to his neighbor." His denunciation for

a failure in this respect (as recorded in Jer. 34:17) shows not

only His displeasure at such a course, but that he sends His

judgments because men do not regard and plead for the rights

of their fellow-men. We are not to plead simply for our own

rights. This is why we cannot consistently ask for exemption

for ourselves from laws that are unjust to all. We are not to

ask to be treated better than our neighbors.

_ 3. IT is true in civil government, as well as in the spiritual

realm, that obedience to law insures liberty to the individual.,

Under just administration it is only criminals, or law breakers,

who lose their liberty. But the keeping of the law means the

recognition of the rights of others, or liberty and freedom to

them as well as to ourselves. Therefore law keeping tends to

universal liberty, liberty for

and for our

fellow-men.

The

law of God is therefore most fittingly styled "the law of

liberty."

MARK, we are not saying that sinful men obtain liberty-

before God by obedience to the law of God, but that the

keeping

of this law (which is possible only by faith in Jesus Christ)

in-

sures

the liberty we speak of. Perfect liberty cannot be where

just laws are transgressed; that is impossible. And faith itself

could not bring about genuine liberty if it did not work obedi-

ence. But it does. We read of "the obedience of faith" (Rom.

16 : 26) and of "faith which works by love," which,

we have

already seen, is the fulfilling of the law (Gal. 5 :6; Rom. r3 :

LESSON IV.—October 26, 1895.

A THEOCRACY—TRUE AND FALSE.

WHAT is a theocracy? (See note I.)

Who, then, must be ruler or king in a true theocracy?

CIVIL AND RELIGIOUS LIBERTY.



What is the nature of God and His law? John 4 :

Rom. 7 : 14.

What kind of service is acceptable to God? Dent. 4 :4-6;

Isa. I : 19.

'What two things must, therefore, exist in a true theoc-

racy? (See note 2.) .

When only in the highest sense did a true theocracy

exist in this earth? (See same note.)

What later example have we of a true theocracy?

Ans.-Israel.

8:,Who was the king? Judges S :



I Sam. 12 : 12 (last

clause).

9. What proposition did the Lord make to Israel? Ex.

19 : 3-6.

1o. What reply did Israel make? Verses 7, S.

I1. How was this covenant sealed?

Ex. 24:4-S.

22. How much did the conditions of this compact include?

(See note 3.)

•

13. What did Israel thus become? Ex. 19 : 6.

14.

By what means did the Lord reveal His will to His people?

(See note 4.)

15.

What did the people in their backslidden state desire? I

Sam. 8 : 5, 6.

16.

How did the Lord regard it? 1 Sani. S: 7; 12 : 16-19.

(See note 5.)

17.

How did He still show His love for HiS erring people?

I Sam. 12 : 20-24.

18.

That Israel might have righteous rulers, how were they

to be appointed? (See note 6.)

19.

By what were the kings to be directed? (See note 6.)

20.

As the people departed from God how did it affect the

kingdom? (See note 7.)

21.

What was the final result to the kingdom? Dze. 21 : 25-27.

(See note 7.)

22.

What was the final result to the people? Mark 15 : 1

John 19 : 14, 15.



CIVIL AND RELIGIOUS LIBERTY.

CHRIST'S KINGDOM.

23.

What is said of Christ's eternal reign? Luke "I : 32, 33;

John 18: 36, 37.

24.

When will He take the throne of His kingdom? Matt.

25 : 31.

A FALSE THEOCRACY.

25.

What is that government which claims to rule in the place

of God? (See note 8.)

26.

What does the prophetic word say of such a power?

Thess.

2 :3-7;

Rev. 13 : 5, 8.

27.

Who is back °Call this blasphemous assumption? Rev,

:4;

12 :

28.

What does the historian say of its development? (See

note 9.)



29.

What will become of all these apostate kingdoms and

false theocracies? Ps.

2 :

8, 9; Dan. 2 : 44.

3o. Who, then, will reign as king forever? Jer. 23 : 5, 6; Zech.

4 9. (See note to.)

NOTES.

THEOCRACY is (I)

a government among men recognizing

the immediate sovereignty of God and receiving His revelations

as its civil law. (2) Hence a state of government administered

by a sacerdotal class or by ecclesiastics; a hierarchy having politi-

cal power; specifically, the Hebrew state from Moses to the

monarchy; by emphasis, a direct government of God."—

Standard Dictionary.

The second definition covers false the-

ocracies.

IT is

an eternal and divine principle that "governments

derive their just powers from the consent of the governed." It

is only thus that God reigns over His people. He will not com-

pel unwilling service. It is the willing and obedient over whom

He reigns. There must therefore be in a true theocracy willing-

ness on the part of God to become king, and willingness on

the part of the people that the Lord should rule. Willing serv-

ice is always heart service. In its fullest and truest sense such

a theocracy never existed upon the earth save only the little

while that Adam and Eve were faithful.

THE people of Israel promised to obey God's voice and

heed His command. Three days after this the Lord uttered His

CIVIL AND RELIGIOUS LIBERTY.



voice from heaven in the ten words which comprehended

in themselves all righteousness. Then the Lord gave other

laws for the government of the nation through -Moses. These

are found in Ex. 20:22 to 23 : 33.

"That the obligations of the Decalogue might be more fully

understood and enforced, additional precepts were given,

illustrating and applying the principles of the ten command-

ments. These laws are called judgments, both because they

were framed in infinite wisdom, and equity, and because the

magistrates were to give judgment according to them."—

Patriarchs and Prophets, ft. 350.

"After the people had heard

these judgments from the lips of Moses, which were the condi-

tions of the covenant, they again said, 'All that the Lord hath

said will we do, and be obedient.' The covenant was then

ratified by the sprinkling of blood. Arrangements were now to

be made for the full establishment of the chosen nation under

Jehovah, their

king."—Id., p. 312.

This was done in the

erection of the sanctuary, the central place of worship, the

appointment of the priesthood, the endowment of the seventy

elders, etc. Israel thus became the kingdom of God.

GOD was the governor of His people. His will or laws

were revealed to them in three different ways: (1) His great

constitution, or primal law of government of the universe by

His own voice (see Ex. 20 : 1-17; Deut. 5 : 22); (2) through

Moses, who talked with God face to face, and through other

prophets (see Deut. 5 : 3o, 31; Num. 12:6; 2 Chron. 36 : 15);

(3) by. Urim and Thummim, through the high priest (Num.

27 : 21), and sometimes other ways. But all these appoint-

ments and agencies were of God. Moses, the elders, the

priests, the prophets, were all appointed of God, or under His

direction, and fitted for their work by His Spirit. Jehovah was

king; the people of Israel, if the government was to be a suc-

cess, must be willing subjects.

As the leaders, prophets, and priests were but the min-

isters of God, when the people neglected them or their coun-

sels, they neglected not the men, but God, who sent them.

See I Sam. 8 : 7; Ex. 16 :8; Luke to :16. This was a long step

on the part of Israel toward the utter ruin of the kingdom.

Henceforth the pure theocracy was no more. That the nation

might be preserved intact, that the promise concerning Christ

according to the flesh might be fulfilled through Abraham,

Isaac, Jacob, Judah, David, the Lord preserved the nation

even though rebellious till the coming and manifestation of

Christ in the flesh. See Deut. 7 :6-8; 9 : 5; Gen. 49: 10; Jer.

:4,

Acts 2 :29, 30.

AND yet the Lord did not cast off His people. He gave



CIVIL AND RELIGIOUS LIBERTY.

them their choice, and told them the manner of the kingdom.

The king was to be chosen by the Lord and anointed by His

prophet. When the Lord's choice was confirmed, it went well

with the nation. When the king was of their own choice, and

one who departed from God, the nation always suffered.

Special instruction concerning the king is found in Dent.

17 : 14-20. He was to be of God's choice; he was to be of the

stock of Israel; he must not multiply horses (an animal espe-

cially dedicated to sun worship); he must not follow the lustful

example of other rulers in multiplying to himself wives and

concubines. It was his "duty to write out a copy of, the law

given by Moses, and to study it, that he might ins

truct his

-people in word and example, and thus preserve the kingdom

to the Lord.

THE final result of choosing their own way, to that nation

which began its career so gloriously, was backsliding, extrava-

gance, oppression on the part of their kings, intermarriages

with idolatrous nations, alliances with other nations, till, finally,

that which was once the kingdom of the Lord became utterly

perverted, and the king, who should have been a type of Christ,

was a mere vassal of Babylon. So of him, and of that king-

dom which in a sense was still the Lord's, the prophet said:

"And thou, profane wicked prince of Israel, whose day is

come, when iniquity shall have an end, thus saith the Lord

God: Remove the diadem; and take off the crown; this shall

not be the same; exalt him that is low,

and abase him that is

high. Perverted, perverted, perverted, will I make it; and it

shall be no more, until He come whose right it is; and I will

give it Him." Eze. 21:25-27, margin. The crown of Judah

was first seized by Babylon, in the very days of the prophet.

Three times again it was " overturned, ' or "perverted,"by

Medo-Persia, Grecia, Rome. It is in the hands of Rome and

earthly governments to-day„and God will no more rule over

an earthly kingdom; there will be no more a true theocracy

or government of God on earth till Jesus Christ comes to reign

as King of kings.

As God has declared by His prophet that He will reign no

more on earth over an earthly kingdom till Christ shall come

the second time, it follows that that kingdom or government

which claims to be ruling in the place of God is blasphemously

assuming authority which does not belong to it. It is a false

theocracy, the government of antichrist. And this has been

the character in modified forms of every idolatrous or Church

and State government which has ever existed apart from the

theocracy of Israel. Behind them all is Satan. Their power is

force. It is not, Do because you love and trust, but, Do be-

cause you shall and must.

•

CIVIL AND R.V.I.t(10US 1.181.:WfV.



. 9. THIS

false theocracy began to be developed under the

teachings of Augustine and others who had departed from the

the faith. Says Neander (" History of the Christian Religion

and Church," vol. 2, p. 132): "There had in fact arisen in the

church, as we observed in the previous period, a false theo'-

'cratical theory. . 1 . This theocratical theory Was the pre-

vailing one in the time of Constantine, and the bishops volun-

tarily made themselves dependent on him by their disputeS

and by their determination to make use of the form of the State

for the furtherance of their aims." It was out of this grew that

" whole system of spiritual despotism, of intolerance and pers'e-

cution, which ended in the tribunals of. the Inquisition." See

Id.,

vol. 2, p. 217. The demand for a theocracy to-day by

the National Reformers, the Woman's Christian Temperance

Union, and others, is of precisely the same character, whether

those who make it know it or not.

to. IT may be said that the only true theocracy on earth now

is Jesus Christ ruling supreme in the heart which4las admitted

Him and retains Him by faith. Eph. 3 : 17; Gal. z : zo. The

aggregation of such hearts form the temple or church of God,

in which Jesus Christ rules by His word and Spirit (1 Cor. 3 : 16;

2 Cor. 6 : i6), and in which no other power has authority.

When Christ shall come it will be such hearts—hearts tested in

all trials—over which He will reign forever. Love will rule,

love will do glad service forever; then let love rule now.

LESSON V.--November 2, 1895.

THE POWERS THAT BE.

I. WHAT is the source of all power ? Rom. 13 : 1.

Who has ordained the powers that be?—Id.

Therefore, who ordained the existence of civil govern

ments among men? See Dan. 2 : 21; 4:25.

Must they not, then, be for a good and wise purpose?

Rom. 13 :4, first clause. (See note i.)

What is the character of the work which God has ordained

the rulers of civil government to perform? Verse 3, first clause;

verse 4, last clause; I Peter 2 : 13,

Was man created evil in the beginning? Eccl. 7 : 29.



CIVIL AND kl:LIC:101.•5

When did he become " evil "? Ans.—When he sinned;

when he transferred his allegiance from God to Satan.

Since the rulers of civil governments were ordained to

be a terror to " the evil," and revengers to execute wrath upon

him that ." doeth evil," when did they become a necessity?

Ans.—Since the fall of man. (See note 2.)

What did man lose in the fall that made civil governments

a necessity?

Ans. —The

power of self-control, the fear and love

of God, and love toward his neighbor; in other words, he be-

came selfish.

TO.

What striking illustration of this lack of self-control do

we have after the fall? Ans.—The murder of Abel. GIn.

4 :

It. For whom were earthly governments ordained?

.Ans.

—For those who have not the principle in them to govern

themselves,—the principle of love. Rom.

3:3, 4.

12.

Who is the source of love? t John 4 7.

13.

Through what divine agent is this love imparted to us?

Rom. 5 : 5; 8 : 9.

14.

How do we obtain the Spirit of God? Gal. 3 : 13; Luke

tt:

9-13.

15.

What is the character of this faith? Gal. 5 : 6.

16.

How will this love be manifest? t John 5 : 3; Rom. 13 : to.

17.

When, therefore, love is the active principle, who reigns ?

18.

What is that power and plan called by which God re-

stores to man this principle of love or righteousness? Rom.

: 16. (See note 3.)

19.

When men are governed by love, do they need the aid

of civil laws and the fear of temporal punishment to keep them

from trespassing on the rights of others? t John 3 : 9; Gen.

39 7

9. (See note 4.)

20.

Do such need the aid of civil laws to make them know

the Lord and serve Him? t John 4 : 7, 16.

21.

Of what use, then, can civil governments be to Chris-

tians?

Ans.—To

protect them, as well as all others, in their

rights.

22.

How long will there be use for civil governments?

Ans.

—Only so long as there is crime or evil in the world.

CIVIL AND RELIGIOUS LIBERTY.



23.

Will there be any occasion for civil governments, then,

in the new earth? Rev. 21 :1-4, 27; 22 : 14; Eph•

24.

What is said' concerning the duration of earthly king-

doms? Ps. 2 :7-9; Dan. 2

34,

35, 44; Rev. II :15.

25.

In contrast with these, what is the• kingdom of the Lord

called? 2 Peter I : to, II.

NOTES.

I. WE should not disparage the utility or importance of civil

governments. They are a necessity under the existing order of

things. They become a necessity in consequence of the fall.

To secure men in their persons and propel

1.y is a good object,

and, as) Lord Macaulay in his essay on Gladstone has said,

"The best way, indeed the only way of promoting that object

(among the masses of the people in a state of sin), is to com-

bine men together in certain great corporations, which are

called States." These States may be very imperfectly organ-

ized, and abound in abuses, yet, as Macaulay adds, "It seems

reasonable to believe that the worst that ever existed was, on

the whole, preferable to complete anarchy."

"Some, I saw, have a prejudice against our rulers and laws;

but if it were not for law, this world would be in an awful con-

dition. God restrains our rulers; for the hearts of all are in

His hands. Bounds are set, beyond which they cannot go.

Many of the rulers are those whom Satan controls; but I saw

that God has His agents, even among the rulers. And some of

them will yet be converted to the truth. They are now acting

the part that God would have them."—

Testimonies, vol. 1,

p. 203.

2. ANDREW W. YOUNG, in his "Government Class Book,"

p. 12, explaining why civil governments are necessary, says:

'Man is by nature selfish, and many would infringe the rights

of others, for their own selfish ends, unless restrained. Hence

we see the necessity of some fixed rules, that each one may

know what he may do and what he must not do. These rules

for regulating the social actions of men are called laws. . . .

But law cannot exist without government. Law is a rule of

action laid down • by the supreme power, and if there is no

supreme power there can be no law. Hence we see the neces-

sity of government."

It will be noticed that the validity of this argument all rests

upon the statement that "man is by nature

selfish."

Civil

governments are a necessity, because men are

selfish.

But

God did not create man selfish. Selfishness is an evil acquired

through the fall, as shown in the three preceding lessons.

Hence civil governments are a necessity because of the fall.



CIVIL AND RELIGIOUS LIBERTY.

LOVE

and righteousness, it will be seen, are one and the

same thing; for righteousness is the keeping of God's right-

eous law (Deut. 6 : 25; Isa. 51:6, 7; Ps.

119: 172);

and our lesson

teaches us that love is the same thing, manifesting itself in the

same way; love, or righteousness, is all-comprehensive. Every-

thing good goes with it,—obedience, life, peace, happiness.

True obedience springs from love. Love is the greatest thing

in the world. "Now abideth faith, hope, charity [love], these

three; but the greatest of these is charity lo

ve].'



Cor.

13 : I.

The means by which God places this in our hearts is through

faith in the gospel of Christ.

"I.ove is a golden chain that binds

The happy souls above,

And he's an heir of heaven who finds

His bosom glovx with love."

TRUE

Christians, while obedient to all just civil laws, are

governed by a higher and better law than these,—the law of

God, the law of love. They do not refrain from killing or ly-

ing or stealing or committing adultery because the laws of the

land make these things penal offenses, and threaten punishments

upon those who commit them. They would not do these things

if there were no civil laws or governments. It is not the fear

of the lock-up, the jail, the penitentiary, or the gallows that

keeps them from doing these things, but rather the fear of God.

With Joseph of old, they say, 'How can

do this great

wickedness, and sin against

God."

Gen.

39 : 9.

While this

fear of God and love for His creatures controls the life of the

individual, he cannot do such things; he does not desire to do

them. "Whosoever is born of God doth not commit sin; for

his seed remaineth in him; and he

cannot

sin, because he is

born of God." i John

LESSON VI.—November 9, 1895.

CHRIST OUR FIASTER.

I. WHAT does Christ style Himself in

Matt. 23 : 8, 10 ?

If He is Master, what are we? (See note I.)

Has anyone a right to come

between a master and

his servant ?

Rom. 14 : 4.

Therefore when men step in and begin to dictate to their

CIVIL AND RELIGIOUS LIBERTY.



fellow-men how, when, where, or whom they shall worship,

what are they doing? Ans.—Putting themselves in the place of

Christ.

Seeing' each individual in his relation to God is responsi-

ble alone to Him, what conclusion does Paul draw ?

Rom.

14 : 12.

When the State makes religious laws and punishes men

for noncompliance therewith, to whom does it make them ac-

countable ?

What position does the State under such circumstances

assume toward the individual ? Ans.—That of God.

-Did -God ordain civil government to take His place 'in

religious things ?

What is religion? (See note 2.)

ro. When a man becomes truly religious, what will he recog-

nize? Ans.—The relation he sustains toward God, and his

duties and obligations in consequence thereof.

1. What has God done for man? Ans.,--Brought him back or

redeemed him from the service of self, sin, and Satan. I Peter

I : 18, 19.



•

12.

Who are we then?

1 Cor. 6 : 19; Rom. 14:8.

13.

Whom shall we serve therefore?

1 Cor. 6 : 20; Rom.

12:

1;- Ezra 5 : II.

14.

In religious things whom shall we not serve? r Cor.

7 :

23.

15.

How shall we regard rulers and those in authority? ITim.

2: I, 2; I Peter 2 : 13-17. (See note 3.)

16, Why and how should we do this? I Peter 2:15,16. (See

same note.)

17. What will the Master finally say to his faithful servants?

Matt. 25 : 21.

NOTES.

I. THE

complement of master is servant. Christ is the right-

ful Master, or Head, of every man; for He has paid the re-

demption price for every soul. It is therefore but a "reason-

able service" that we render obedience and loyalty to Him.

Rom. 12 : I, 2. But He forces none to serve Him; and recog-

nizes none as His servants but those who willingly offer them-

selves and take the freedom He purchased for them. Isa. I : 19;

Rev. 22 : 17.



CIVIL AND RELIGIOUS LIBERTY.

REL1GION—"The

recognition of God as an object of wor-

ship, love, and obedience."—Webster. Another definition

quite as good is, "Man's relation of faith and obedience to

God."

WHILE

we are to regard Christ as our Master, we are to

treat our rulers with respect and recognize their authority ill

civil things, for they are divinely ordained to exercise such

authority. We are to do this, therefore, because it is the will

of God (verse 15), and we are to do this as the

servants of God

(verse 16). This is the proper exercise of our liberty as God's

free men. There will be no conflict of authority unless men

and rulers undertake to exercise authority in religious matters,

and then "we ought to obey God rather than men." Acts

5: 29.

This-is forcibly illustrated by memorable examples in Bible

history, such as Daniel, the three Hebrew children; the apos-

tles of Christ, and in later times by the martyrs of Jesus who

sealed their testimony with their blood. The words of the

apostle in Heb. II : 32-40 and

12:

1-3 should be a source of

strength and encouragement to God's remnant people, who are

soon to feel the dragon's wrath in the closing conflict of the

great controversy between Christ and Satan. Christ is our

Master; let us be loyal to him, and we shall surely be delivered

and stand at last upon Mount Zion. Rev. 14 : 1.

LESSON VII.—November 16, 1895.

THE TWO REALMS.

I. WHAT

is vested in the king of any kingdom ? Ans.—The

supreme power of that kingdom.

Eccl. 8: 4.

Who is suprenie in civil affairs? (See note 1.)

Who is supreme in religious matters ?

What statement of Christ's shows that He distinctly

recognized these two realms ?

Matt. 22: 21.

When men become Christians, or subjects of God's

kingdom (Rom. 6 : 22), does God require them to cease to

render to Cxsar those things which belong to Csar, and ren-

der them to Him?

Ans.—No;

the instruction given in Matt.

22 :

21 and Rom. 13 : 1-7 forbids this.

CIVIL AND RCLICIIOLIS LIBERTY.



On the other hand, when men become citizens of another

State or civil government has the government a right to re-

quire them to render to it those things which belong to God ?

Ans.—No;

debts cannot be discharged in this way, by paying to

one what we owe to another.

How many are commanded to be subject to the higher

powers ? Rom. 13 :1.

Does this include Christians ?

To whom are we commanded to render tribute? Verse 7.

to. To whom is tribute due?

Ans.—Caesar,

or earthly rulers.

Why? Matt. 22:17,

21;

Rom. 13 :4

-6

I. To whom are we to render honor? Rom. 13 : 7.

12.

What is duty toward kings? 1 Peter 2 : 17. (See note 2.)

13.

To whom are we to pay the vows we have made to the

Lord? Ps. 5o : 14; 76 : It.

14.

To whom do the tithes belong?

Ans.—The

Lord. Lev.

27 : 3o.

15.

What infallible rule did the Saviour lay down by which

we are to be governed in determining to whom we are to render

any service or obligation? Mark

12 :17.

16.

How does Paul state the same principle? Rom. 13 : 7.

17.

In any case, therefore, what is the only question necessary

to be decided in order to know to whom an obligation of any

kind is to be rendered? Ans.—Whose is it? ' To whom does it

belong? See Matt.

22 : 20.

18.

Although commanded of God, why has not the State a

right to compel men to pay tithes?

19.

Prayer is likewise a duty enjoined in the Scriptures

(Luke IS : I; i Thess. 5 :17, 18; I Tim.

2 :

8); why has not the

State a right to command men to pray?

20.

Why not to be baptized, attend church, and partake of

the Lord's Supper? (See note 3.)

21.

Why has not the State a right to compel men to observe

the Sabbath? (See note 4.)

22.

Why has not the State the right to teach religion or to

perform any religious act or ceremony? (See note 5.)



CIVIL AND RELIGIOUS LIBERTY.

NOTES.

IN i Peter 2 : 13, 14, Peter recognizes the king as "supreme"

in the realm of earthly governments. And this realm is con-

fined strictly to this world, to the ordinances of men, and the

relations which they sustain to each other

as citizens,

which

are civil. The ordinances of God belong to another realm. In

this God is supreme, as Peter and the other apostles very

plainly declared. See Acts 4 : 19; 5 : 29.

'WE are commanded not only to "honor the king," but

to pray "for kings, and for all that are in authority." 1 Tim.

2 : 1, .2. Acting in their sphere, they are "God's ministers"

(Rom. r3: 4, 6), ordained by Him to promote peace among men

by being a terror to evil doers, and a praise to them that do

well,

and we are to

respect that which God has ordained.

BAPTISM

religious. It is for the remission of sin, which

is a transgression of God's law, and hence belongs to God.

To Him it should be rendered. To attend church is likewise

an act of religion, and -should therefore be rendered to God.

The Lord's Supper, as its nature indicates, belongs to God,

and this determines to whom it should be rendered. Any

supper the State might command men to eat would be

a State

supper, and not the Lord's Supper at all.

Civil governments have, however, interfered in all these

matters. Justinian, in the year 533, issued a decree giving all

men within the Roman Empire three months in which to be

baptized and embrace Christianity, under pain of the loss of

office, property, or the rights of inheritance. Bower's "History

of the Popes,' vol.

p. 334.

The Sunday law of Charles II., of England, enacted A. D.

1677, and still in force

England and many of the English

colonies, provides that,—

"All the laws enacted and in force [in England] concerning

the observation of the Lord's day and

repairing- to the church

therein

be carefully put in execution."

It further provides:—

"That all and every person and persons whatsoever shall, on

every Lord's day, apply themselves thereon in the duties of

piety and true religion publiquely and privately."

This would, of course, include the celebration of the Lord's

Supper, prayer, and all other like duties.

The Sunday law of Massachusetts, passed in 1782, says:—

"That each person being able of body and not otherwise

necessarily prevented, who shall for the space of one month

together absent him or herself from the public worship of God

on the Lord's day, shall forfeit and pay the sum of ten shillings,

provided there be any place of worship in which they can con-

scientiously and conveniently attend."

CIVIL AND RELIC:IOUS LIBERTY.



The ancient Sunday law of Virginia, passed in 161o, was still

more strict in this respect. It reads as follows:—

"Every man shall repair in the morning to the 'divine service

and sermons preached upon the Sabbath day, and in the after-

noon to divine service and catechising, upon pain for the first '

fault to lose their provision and the allowance for the whole

week following; for the second to lose the said allowance and

also to be whipt; and for the third to suffer death."

WHOSE

the Sabbath? To whom does it belong? The

settlement of this question must determine to whom the keeping

if it is to be rendered, and therefore who alone has the right to

command its observance. The fourth commandment does not

say the seventh day is the English Sabbath, or the Dutch Sab-

bath, or the Puritan Sabbath, or "the holy Sabbath of America."

It says, "The seventh day is

the Sabbath of the Lord thy God."

Therefore, in accordance with the command of Jesus Christ, our

Saviour, to render to God the things that are God's, we are to

render atl our Sabbath observance to the Lord our God, to

whom the Sabbath belongs. The Sabbath is the Lord's own

day (Ex. 20:10; Isa. 58:13; Mark 2:28; Rev. t : to), and hence

should be rendered to Him. Were Sunday the Lord's day, as

many erroneously hold, the principle would apply just the same;

the keeping of it should be rendered to the Lord and not to

the State. Therefore, the State. has no business whatever with

the enforcement of any Sabbath keeping whatever.

GOVERNMENTS were ordained to keep men civil, and not

to make them religious. While a thing may be admirably

adapted to meet certain ends; it may be wholly unsuited 'to ac-

complish certain other ends. Because civil governments,

through their laws and schools, do not make Christians, is no

more an occasion for just complaint than the fact that a bake

shop does not make pianos instead of loaves of bread. They

were not established for that purpose.

LESSON VIII.—November 23, 1895.

RESULTS OF A UNION OF CHURCH AND STATE—

AN ADULTEROUS ALLIANCE.

I. WHAT

did Christ say of His kingdom in its relation to this

world?

John 18

CIVIL. ANC .R.E.1,10:017S LIBEIZtV.

What are the kingdoms over which men rule called?

Rev. it : 15.

What general principle is stated in Platt 19 :6?

Must not the converse be as imperative, that what God

has separated no man has a right to join together?

Has the Lord separated Church and State? Matt.

22: 21.

What must any union between the two therefore be?

Ans.

—An adulterous union.

What is one of the relations which the Lord represents

Himself as sustaining to His church? Isa. 54: 5; Jer.

31:32; 2

COr. II :

How long is a woman bound to her husband? Rom. 7:

What is she called, and what is she, if she marries

another while he lives? Verse 3.

io.

wnt

does God say of the kings of the earth and Babylon

the great? Rev. 17 : I,

5; I8

:2,

A DENIAL OF THE POWER OF GOD.

1. What is the gospel of Christ declared to be?

Rom. 1:16.

12.

How great is the power of God? Gen. 17 :

Isa. 4o

: 26;

Matt. 28 : 18.

13.

How much power, therefore, is there in the gospel to save

men?

14.

Could greater power be asked for the accomplishment of

any work?

15.

Of what, therefore, do men confess their ignorance when

they appeal to the power of the State to assist in gospel work?

16.

Of what were the Sadducees ignorant?

Matt. 22 : 29.

17.

What do men deny when they ask the aid of Caesar in re

ligious things? Ans.—The power of God.

18.

When would such a spirit be especially prevalent among

professing Christians?

Tim. 3 : 1-5.

HYPOCRISY AND RELIGIOUS PERSECUTION.

29. What must be the result of making religious tests a quali-

fication for office, and threatening temporal punishments for

noncompliance with certain religious customs? Ans.—An in-

crease of hypocrisy. (See note t.)

CIVIL AND RELIGIOUS LIBERTY.



zo. What is the character of hypocrisy? Ans.—Sin. Luke

12: r, last clause.

21.

Is it a sin for a man to perform a religious act in which

he has no faith? Rom. 14 : 23.

22.

What does law in civil government imply? Ans.—Force.

See Daniel 3 : 15.

23.

What is the inevitable result of using force in religion?

Ans.—Religious

persecution. (See note 2.)

RUINOUS TO BOTH CHURCH AND STATE.

24.

When the leaders of the Jewish Church turned from the

Lord to Cwsar (John 19: 14, 15), what was the result (Matt.

23 :38; 21 :43; Luke 19 : 4

44)?

25.

Therefore when civil governments take sides in religious

controversies, and become the instruments of persecution,

what must invariably be the result? (See note 3.)

26.

State in brief the results of a union of Church and State.

NOTES.

"THE utmost that severity can do is to make men hypo-

crites; it can never make them converts. "—

Dr. John Moore.

FAITH cannot be forced, neither can the conscience be

guided or controlled by an appeal to arms. Any attempt,

therefore, to compel men who have the courage of their con-

victions to do differently from what they believe, must necessa-

rily result in persecution. It cannot result otherwise.

LIKE everything else, when Church or State is turned from

its proper course, it is on the road to destruction. The truth is

well stated in the following words:—

"When religion and civil government are legally united,

neither derives any benefit from the union; both are seriously

damaged by it. The most characteristic feature of such a union

is that of a bad religion and a bad government at the same time,

each being harmed by the other.

"—Samuel 7'. Spear, D. D., in

Religion and the Slate.

"Injustice and oppression are not made tolerable by being in

strict accordance with the law. Nothing is surer, in the end,

than the reaction of such a wronF

to break down the most per-

fectly constituted government.

"—Fairchild' s Moral Philosophy,

p. 186.

"Secular power has proved a Satanic gift to the church, and

ecclesiastical power has proved an engine of tyranny in the

hands of the State."—Dr.

Phillip Schaff.



CIVIL ANI) RELIGIOUS LIBERTY.

LESSON IX.-November 30, 1895.

FORCE NOT A GOSPEL MEANS OF LABOR.

How is the work of God in saving men carried on in the

earth? Zech. 4 : 6.

How are men's hearts purified? Acts 15 : 8, 9.

How does Christ dwell in the heart? Eph. 3 : 17.

Can faith be forced, or is it a voluntary act? (See note r.)

Does God ever attempt to force men to believe? John

12 :

47. (See note 2.)

What does. Paul say of the weapons of.,the Christian's

warfare?

2 Cor. 10: 3, 4.

What is the only sword he mentions, in enumerating• the

'whole armor of God"? Eph. 6 :13-17.

What does he say of its power?

Heb. 4 : 12. -

What were Luther's views on this subject? - (See note 3.)

10.

What reason did Christ give for His servants not fighting

iri His behalf? John 18 :36.

IT.

When Peter attempted to defend his Ma:ster with a.mivord,

what did Christ say to him?

Matt. 26 : 52.

12: When two of Christ's disciples desired to use forcible

means against certain Samaritans who "did not receive Him,"

how did He rebUke them? Ltike.9 : 51-56.

13.

To whom does vengeance belong?

Rom. 12 :19.

-(See note 4.)

14.

What kind of worshipers does the Lord 'seek? John

4:23, 24.

15.

What did the Saviour say of His attitude toward those

who refused to believe His word?

John 12 : 47.

16, What course does He pursue with every soul?

Rev. 3:20;

John

12:

32. (See note 5.)

17.

What course does He forbid among HiS disciples? Luke

22 : 25, 26; Matt. 20 :25, 26.

18.

What scriptural expressions indicate proper methods of

gospel work?

Ans.

-"Go ye into all the world, and preach the

CIVIL AND RELIGIOUS Li nEkTv.



gospel" (Mark 16 : Is); "I

entreat

thee" (Phil. 4 : 3); "We per-

suade men" (2 Cor. s : it); "We

pray

you" (verse 2o);"I beseech

you" (Rom. 12 : I); "Whosoever

will, let

him take of the water

of life" (Rev. 22: 17).

19.

How is the servant of the Lord to labor for the erring?

2 Tim. 2 : 24-26.

20.

In seeking to convert men, how does God appeal to them?

Isa. 1 : 18.

(See note 6.)

NOTES.

I. FAITH is the gift of God, but it is ours to exercise. . God

leaves it optional with us whether we will use the faith

gives. All the powers of earth have not sufficient power to

force a single soul to believe anything. If one believe

s it must

be through force of conviction from accepting certain testimony,

and not by outward constraint. Faith is voluntary...

Its founda-

tion is the word of God (Rom. to :1

7); but no one can, by force,

compel another to believe the Bible (John q.: 17,

"-Where legal enactment begins, moral suasion ,,ends."—

Christian Union.



"You must recollect that you can't make people good or reli-

gious by act of Parliament."

—Sir George .Pibbs, Ex-Premier

of New South Wales.

"ALMIGHTY GOD

bath created the mind free; all attempts

to influence it by temporal punishments or burdens, or by civil

incapacitation, tend only to beget habits of hypocrisy and mean-

ness, and are a departure from the plan of the holy Author of

our religion, who, being Lord both of body and mind, yet

chose not to propagate it by coercion on either, as was in his

power to do." —

Thomas

Thomas Jefferson.

THE views of Luther on the subject of using force in reli-

gious work are clearly set forth in the following words:—

"It is with

the word

we must contend, and,

by the word

must refute and expel what has gained a footing by violence.

I would not resort to force against such as are superstitious,

nor even against unbelievers. Whosoever believeth let him

draw nigh, and whoso believeth not stand afar off. Let there

be no compulsion. Liberty is of the very essence of faith."

VENGEANCE, or retributive justice, belongs to God to exe-

cute and not to man, because all men are alike accountable to

God for their conduct. Therefore we are not to become angry

and avenge ourselves for the wrongdoings of others, but we

are to "give place unto wrath," that is, God's wrath; for it is



mit- AND

kELIGIOUS 1,113liKTV.

written, "Vengeance is mine; I will repay, saith the Lord." The

Vord's wrath will be visited in harmony with the principles of

justice, love, and righteousness. God has not committed to

men the work of judging, condemning, and executing ven-

geance upon anyone. The Papacy has often shown its anti-

christian character by engaging in such work.

SHOULD anyone go to the house of another, and, without

knocking, bolt through the door and rush in uninvited, he

would be considered rude and unmannerly. Christ does not

so.



He has too much respect for the rights of every individual

to force an entrance through the door of any human heart. He

stands without and knocks, and says if any man will hear and

open, He will come in. But, ah, how many professing to be fol-

lowers of Christ have rudely sought by force to break open the

door and rule men's hearts by human laws, and compel sub-

mission to church dogmas!

"THE government of God is not as Satan would make it

appear, founded upon a blind submission, an unreasoning con-

trol. It appeals to the intellect and the conscience. 'Come

now, and let us reason together,' is the Creator's invitation to

the beings He has made. God does not force the will of His

creatures. He cannot accept an homage that is not willingly

and intelligently given. A mere forced submission would pre-

vent all development of mind or character; it would make

man a mere automaton. Such is not the purpose of the Creator.

He desires that man, the crowning work of His creative power,

shall reach the highest possible development. He sets before

us the height of blessing to which He desires to bring us,

through His grace. He invites us to give ourselves to Him,

that He may work His will in us. It remains for us to choose

whether we will be set free from the bondage of sin, to share

the glorious liberty of the sons of God."—Steps

Christ, _ft. 43.

LESSON X.—December 7, 1895.

WHO PERSECUTE, AND WHY?

I. WHAT is the meaning of the term "persecute"? (See

note i.)

2. Have the professed people of God ever persecuted?

Acts 7 : 52.

CIVIL AND RELIGIOUS LIBERTY.



By what parable does Christ show the same thing? Matt.

21 :

33-39.

What charge did He bring against Jerusalem? Matt.

23 : 37.

What was the result of such a course?

2 Chron. 36:16.

Can a true child of God persecute? John 12 : 47; Rom.

8 : 9.

By what principles are such governed? Ans.-Love,

forgiveness, forbearance, patience, kindness.

Cor. 5 : 14.

How will love lead us to treat a neighbor? Rom . 13 : to;

Matt.

22 :

39.

What instructions, in this respect, will true Christians fol-

low? Matt. 5 : 44; Rom.

12 :14, 19,

zo; Gal. 6 : to. (See note 2.)

to.

Who is it, then, that persecutes?

Gal. 4 : 29.

it.

And who are the persecuted?-Id. (See note 3.)

12.

Can the persecutor, therefore, ever be right? (See note 4. )

13.

By what spirit are those led who persecute?

Eph.

2 :1, 2.

14.

What did Christ say of those who were seeking to take

His life?

John 8 : 44.

15.

What is said of Satan in Rev. 12 : 13? Compare with

verse 9.

16.

What was he from the beginning? John 8 : 44--

17.

Why do men persecute? 1 John 3 : II,

12.

(See note 5.)

IS. Upon what class does Satan make war?

Rev. 12: 17.

19. How long will persecution exist? Dan. 7 :

21, 22.

(See

note 6.)

zo. How many are to suffer persecution?

2 Tim. 3 : 12.

21.

What has been Ieft as a divine legacy to the followers of

Christ?

Phil. 1 : 29.

22.

What is the promise to those who suffer this?

Tim.

2 : 12;

Rom. 8 : 17; Matt. 5 :

IO.

23.

What spirit should we manifest under persecution? Matt.

5 : ix, 12; I Peter

2 :19,

zo; Phil. 1 :

2g.

24.

How did the apostles regard it?

Acts 5:'41;

2 Cor.

12 :

25.

Why does God permit persecution to come on His people?

Dan. 1

:33,

35. (See note 7.)

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CIVIL AND RELIGIOUS LIBERTY.

26.

What do those who persecute God's people bring on

themselves? Jer. 26 :14, 15; Matt. 23 :34, 35.

27.

Has God promised to vindicate His people? Luke

18 : 7, 8.

NOTES.

PERSECUTE-" (1) To pursue in a manner to injure, vex,

or afflict; to cause to suffer pain from hatred or malignity; to

harass; to beset in an annoying way. (2) Especially to afflict,

harass, or punish for adherence to a particular creed or system

of religious principles, or to a mode of worship."—Webster.

The punishment of criminals through the enforcement of right

laws can never be persecution. To hang murderers or im-

prison thieves is not persecution. From the very nature of the

case, persecution implies an injustice done by one person to

another.

THE

love of God in the heart leads one to act like God.

Of Him we read that He makes His sun to "rise on the evil and

on the good, and sendeth rain on the just and on the unjust."

Matt. 5 : 45. He is " longsuffering to usward, not willing that

any should perish, but that all should come to repentance."

2 Peter 3 : 9. Unlike the persecutor, He takes no pleasure in

the death of him that dieth. Eze. 18 : 32. He blesses all, He

loves all, and is patient and kind and long-suffering to all. His

true children will act in like manner. Christ commanded us

to do so, " that ye may be the children of your Father which

is in heaven." Matt. 5 :45.

Tins is an important point. This text (Gal. 4 : 29) throws

great light on the subject of persecution. It shows who per-

secutes, and who are the persecuted. He that is born of the

flesh, f the carnal mind, which is not subject to the law of

God (Rom. 8 : 7), he it is that persecutes. His old, unrenewed,

selfish nature leads him to despise and treat with contempt and

violence those whose lives, by their purity and holiness, differ

from his life. Those who have been born ."again," "from

above" (John 3 : 1-7, margin), "after the Spirit," these will

bear the fruits of the Spirit, which are "love, joy, peace, long-

suffering," etc. (Gal. 5:22). These will not persecute. Viewe

from this standpoint, it is not difficult to see why the Saviour

told Nicodernus that, except a man was born of the Spirit, he

could not enter the kingdom of God.

WHATEVER the circumstances may be, the persecutor

cannot

be right, for persecution itself is wrong. Even though

the persecutor were defending the truth, his persecution would

CIVIL AND RELIGIOUS LIBERTY':



be wrong. Thomas Clarke, an English writer, has well said,

" There are many who do not seem to be sensible that all vio-

lence in religion is irreligious, and that, whoever is wrong, the

persecutor cannot be right."

THIS text (t John 3 : 12) reveals the secret of all religious

persecution. The godly are a constant rebuke to the wicked.

Their refusal to conform to the ways of the ungodly, and espe-

dally those of the ungodly who make a religious profession, is

a standing challenge to the righteousness of the course of the

ungodly, which they cannot brook, and they naturally crave the

power either to force the godly to conform to that which they

cannot convince them of by facts, Scripture, or logic, having

none, or to put them out of their sight. A Catholic priest of

New Zealand spoke truly to his congregation when he said:

" If you would

read the word of God, you would find that from

the beginning all good people were persecuted because they

were

good.

.Abel was slain by his brother because he was

good,

and Cain could not endure the sight of

him."—Father

des Chesnais, in N. Z. Kaikoura Star, April lo, 1881.

That is the reason Sunday keepers dislike and persecute

Sabbath keepers. Sabbath keeping is

right,

and those who

keep the Sabbath are a rebuke to those who keep Sunday.

"The Protestant world to-day see in the little company keep-

ing the Sabbath a Mordecai in the gate."—

Testimony No. 32,

p. 206.

That is the reason so many dislike the name Seventh-day

Adventist. It is a witness to the truth, and a rebuke to apos-

tasy 'and worldliness. It calls to mind the Creator and Re-

deemer, He who is the "Alpha and Omega" (Rev. 1 : II), the

"Beginning and Finisher of our faith" (Heb. 12 : 2, margin);

and, hence, those who do not like to retain God in their knowl-

edge (Rom. I :.28) are not favorably disposed toward the name.

" The name Seventh-day Adventist is a standing rebuke to the

Protestant world. "—

Testimonies, vol. .1, p. 223.

"God does not force the conscience of any man, but the

powers of darkness have been trying to compel the consciences

of men ever since Abel fell under the pitiless Cain, because

Abel's works were righteous and his own were sinful."—Mrs.

E. G. White, in Review, April 15,.1890.

"PERSECUTION in its varied forms is the development of

a principle which will exist as long as Satan exists, and Chris-

tianity has vital power. No man can serve God without enlist-

ing against himself the opposition of the hosts of darkness.

Evil angels will assail him, alarmed that his influence is taking

the prey from their hands. Evil men, rebuked by his example,

will unite with them in seeking to separate him from God by

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CIVIL AND RELIGIOUS LIBERTY.

alluring temptations. When these do not succeed, then a com-

pelling power is, employed to force the conscience."—Greal

Controversy, fi. 61o.

"The Lord permits conflicts to prepare the soul for peace."

fi. 633.

"Let there be a revival of the faith and power of the early

church, and the spirit of persecution will be revived, and the

fires of persecution will be rekindled."—Id.,

7. "WHEN the servants of Christ move actively through the

land to contend against prevailing errors and superstitions,

they are doing the work which the Lord has given them, stand-

ing in defense of the gospel, but when, through Satan's

malice, they are persecuted, their active labor hindered, and

they cast into prison, as was Paul, and finally dragged to the

scaffold or the stake, it is then that the truth gains a greater

triumph. Those who before doubted, are convinced of their

sincerity, as they thus seal their faith with their blood. From

the martyr's ashes springs an abundant harvest for the garner

of God. . . . It is in the darkness of affliction, bereavement,

trial, and persecution, that the light of Christian faith shines

brightest. . . . Patience as well as courage has its victories.

Converts may be made by meekness in 'trial no less than by

boldness in enterprise. If Christians would be reconciled to

the apparent suspension of their usefulness, and would cheer-

fully rest from the strife, and lay off the burden of labor, they

would learn sweet lessons at the feet of Jesus, and would see

that their Master is using them as effectively when they seem

to be withdrawn from employment as when in more active

labor."—Sketches from the Life of Paul, fifi. 293, 294.

"Persecution, moreover, will never advance the cause that

pretends to defend. The ashes of the martyrs are the seed of

the Christian

church."—Elector Frederick, in Wylie' s History

of the Waldenses, j5. 126.

LESSON XI.—December 14, 1895.

THE RIGHT OF DISSENT.

I. WHAT condition of things must exist before there can

be religious persecution? (See note s.)

2. To whom are all accountable in religious things ? Rom.

14 : 4, 12; 1 Cor.

7 :

23.

CI'.1L AND RELIGIOUS LIBERTY.



3. Therefore, when men attempt to control us in religious

matters, what have we a right to do?

Ans.—To

dissent.

LIBERTY VS. TOLERATION.

4. What is the meaning of the terms tolerate, tolerance, and

toleration ? (See note 2.)

5. What does toleration imply?

(a)

An established religion.

(b)

The right to dictate in religious things.

(c)

The allowing of that which is not approved.

(d)

The right to prohibit and compel. (See note 3.)

6. What, kind of rights do we exercise in worshiping God,

working on Sunday, etc. ? Ans.—Natural .or inherent and

inalienable rights. (See note 4.) •

7. Can the State give men rights which inhere in the men

themselves? (See note 5.)

8. From whom do such rights come ? Ans.—From God.

9. What is the province of the State ?

Ans.—To

protect men

in their rights. (See note 6.)

to. How are governments controlled?

Ans.—By

majorities.

•

it. Where ,do the majority stand on religious questions?

Matt. 7:12, 23. (See note 7.)

A WRESTING OF SCRIPTURE.

12.

What scripture is sometimes cited to shoW that we are

under obligation to obey whatever laws men may make?

Rom. 13 : I.

13.

What would such an application of this scripture imply?

(See note 8.)

14.

What Must we therefore conclude? Ans.—That there is a

limit to the rightful authority of the powers that be; that they

have not a right to require men to do wrong.

15.

Who was one of the "powers that be" anciently, and

;what did the Lord call him ? Jer. 25 : 9; 27 : 6.

16.

What did Nebuchadnezzar erect in the plain of Dura?

and what command did he make respecting it? Dan. 3 : 1, 4-6.

17.

Was this command contrary to the law of God? Ex.

20 4-6.



CIVIL ANI.) I1LLICIUCS I..113ERTV.

i8.

Who refused to obey the king? and in what words did

they

address him ? Dan. 3 :

8-12,

16-18.

19.

Was this anarchy, or a resisting of the powers that be?

(See note 9.)

20.

How did God interpose, and set the seal of His approval

to their course? Verse

28.

21.

What are we to conclude, therefore, respecting the

"powers that be" ? Ans.—That they have no right whatever to

intermeddle in religious things.

22.

When Daniel by

Medo-Persian decree was forbidden

to worship the God of heaven, what did he do ?

Dan. 6:10.

23.

What argument did his persecutors bring to bear on the

king to secure his condemnation? Ans.—That it was the law,

and must be enforced. Verses 13-15. (See note ro.)

24.

How did God show His approval of Daniel's refusing to

obey the law? Verse

22.

25.

What prohibitory command did the Jewish Sanhedrin

place upon the apostles ? Acts

17, 18.

26.

In direct conflict with this, what did the angel of the

Lord command them to do?

Acts 5:19, 20.

27.

What religious Roman laws existed in the days of the

apostles ? (See note ii.)

28.

What did the great commission which Christ gave to the

disciples require them to do? Ans.—Ignore these laws of

Cxsar.

29.

Why had they a right to do so? Ans.—Because the Lord

was first to he obeyed, and Csar had no right to make these

laws.

30.

In any case, therefore, of conflict between the laws of

men and the word of God, whom should we obey?

Acts 4:19,

20; 5 : 29.

(See note

I2. )

31.

Mention the four exaniples in this lesson which show

that obedience to civil governments is limited to civil things.

NOTES.

I. 'BEFORE

there can be religious persecution there must be a

union of the civil and religious forces,—Church and State must

CIVIL AND RELIGIOUS LIBERTY.



De united. The Church must get control of and use the power

of the State before she can punish those who dissent from her

doctrines, dogmas, and dictation.

TOLERANT-" The act of enduring."

Tolerate—"

To suffer to be or to be done; to allow or permit

negatively, by not preventing."

Toleration—"

The allowance of that which is not wholly

approved. Specifically, when contrary to or different from

those of the established church or belief."—Webster.

OVER the colonnades fronting the lake shore at the Chicago

World's Fair, of 1893, was this motto, " Religious toleration

the best fruits of the last four centuries." If this be true, then

the fruits of these centuries have not been the best, for

religious

liberty

is a long way ahead of

religious toleration.

Toleration°

is freedom recognized, not as a

right,

but as a favor. Tolera-

tion implies:

—

(a)

An established religion. It means that some religion is

the favored religion, and that all others are heretical an dis-

approved, but permitted. Wherever there is an established

religion the only thing the State can do, aside from persecuting,

is to tolerate. This is why so many English writers talk about

toleration

instead of

liberty.

England has an established re-

ligion.

(b)

Toleration implies the right of the State to dictate in mat-

ters of religion.

(c)

It means the allowing of that which is not approved or

liked, as a matter of sufferance or endurance.

(d)

It implies the right to prohibit. The right to

permit

implies the right to

prohibit.

And the right to permit and

prohibit implies the right, also, to

compel.

The right of the

parent to say to the child, " You may go," and, " You must

not go," implies the right to say, "You

must

go." If the State

has a right to say to its citizens, " You

may

work on Sunday,"

it has the right to say, "You must

not

work on Sunday." And

if it has the right to say these, it has also the right to say, "You

must

work on the Sabbath."

" There is a very great difference between toleration and lib-

erty. Toleration is a concession which may be withdrawn. It

implies a preference for the ruling form of faith and worship,

and a practical disapproval of all other

forms."—Schaff' s

Church and State in the United States,

" The free exercise of religion, according to the dictates of

conscience, is something which every man may indeed demand

as a right, not something for which we must ask a privilege.

To grant to the State the power of tolerating is implicitly to

grant to it the power of prohibiting."—Appleton'

s Cyclopedia

of American Biography, vol.

p. 165.

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CIVIL AND RELIGIOUS LIBERTY.

" Toleration denotes neither the freedom of religion from

State control, nor the equality of all religions before the law.

Toleration is the allowance of that which is not wholly ap-

proved. Religious liberty, on the other hand, is absolute free-

dom of religious opinion and worship."—Thomfison'

s Church

and Slate in the United Slates,

12.

" What other nations call toleration we call religious rights.

They are not exercised in virtue of governmental indulgence,

but as rights, of which government cannot deprive any portion

of citizens, however small. Despotic power may invade those

rights, but justice still confirms them."

—U.S. Senate Report,

1829.

To ask the State to allow us to work on Sunday is virtu-

° ally to concede to it the right to dictate in the matter. To be

consistent we should abide by its decision, whether favorable

or otherwise, else why should we ask? In the fourth com-

rnandment God has told us what to do on all days of the week,

and that should settle the question for all men and for all time.

The fact is, the State has not the

allowing

to do in the matter.

It might just as consistently be asked to allow us to

breathe

eat

walk

sleep

as to allow us to

work.

To labor at honest

toil is a natural right, and, whenever done, cannot justly be

deemed a crime.

"The time was when toleration was craved by dissenters as

a boon. It is now demanded as a right; but a time will come

when it will be spurned as an insult.

"—Lord Stanhope, in House

of Lords, in 1827.

To give to men their natural rights is not in the power or

province of the State. It has no such rights to give. Rights

come from God. The Michigan

Sabbath Watchman,

of June,

1892, failed to comprehend this when it said: " The only legal

right the Seventh-day Adventists have to do secular work in

shop, in house, in field, or to run their presses, etc., in their

publishing concern on the

Christian sabbath, is a right

given

them by this Slate

on religious grounds only."

"To protect liberty of conscience is the duty of the State,

and this is the limit of its authority in matters of religion."—

Great Controversy,

201.

" Government exists for the protection of the

persons

and

property of

men."—Macaulay on Mills' Essay on Government.

MACAULAY, in his essay on Gladstone, well said, " Have

not almost all the governments in the world always been in the

wrong on religious subjects?" Indeed they have, and for the

simple reason that they are controlled by

majorities, and the

majority are almost always wrong on religious subjects. They

CIVIL AND RELIGIOUS LIBERTY.



are wrong on the subject of the Sabbath, and this manifests

itself wherever governments legislate on the question. They

favor and defend the Sunday, the papal sabbath, and not the

seventh day, the Sabbath of the Lord.

To say that because we are told to be subject to the higher

powers we are therefore bound to obey every law that men

may make, would imply that if the State commanded men to

murder, they would have to do it; or to steal, they would have

to steal; or to lie, swear, dishonor parents, or worship idols,

they would have to do all these things. Every person knows

better than this. It is evident, therefore, that there must be

some limit to human legislation and the duties which men owe

to civil governments.

ANARCHY iS a disregard for all law. To disregard unjust

laws that transcend the rights of conscience is not anarchy.

The most loyal and patriotic can do this. Neither is it resisting

the powers that be to disregard such laws. The resistance

spoken of in Rom. 13 : 2 is a rising up against, or a resort to

forceful means. This no Christian will do. He will firmly

refuse to comply with laws that violate his conscience, and

submit to whatever consequences such a course may entail.

"Christ's embassadors have nothing to do with consequences."

—Great Controversy, p. 6o9.

"Conscientious men are not the enemies but the friends of

any government but a tyranny. They are its strength and not

its weakness. Daniel, in Babylon, praying, contrary to the

law, was the true friend and supporter of the government;

while those who, in their pretended zeal for the law and the

constitution, would strike down the good man, were its real

enemies. It is only when government transcends its sphere

that it comes in contact with the consciences of

men."—Fair-

child's Moral Philosophy, P. 185.

TO. THE argument of Daniel's persecutors is a familiar one to

the people of all ages. They secure the unjust measures they

desire, and then demand submission and obedience to these

measures because they are the law. "We ask only obedience

to law," is the favorite motto with the advocates of Sunday

enforcement. Of course that is all they ask after they get the

law they want; but we deny the right of the existence of the

law. -

11. THE following was Roman law in the time of the apos-

lles:--

"Worship the gods in all respects according to the laws of

your country, and compel all others to do the same. But hate



CIVIL AND RELIGIOUS LIBERTY.

and punish those who would introduce anything alien to our

customs in this particular.

"Whoever introduces new religions, the tendency and char-

acter of which are unknown, whereby the minds of men be

disturbed, shall, if belonging to the higher rank, be banished;

if to the lower, punished with

death."—Neander, Church His-

tory, vol. 1, sec. ',part r, div. 3, par. 2.

12. "WHEN the laws of men conflict with the word and law

of God, we are to obey the latter, whatever the consequences

may be."—

Testimonies to the Church, vol. z, pp.

201, 202.

'It is too obvious to need discussion that the law of God,

the great principle of benevolence, is supreme, and that. 'we

ought to obey God rather than men' in any case of conflict

between the human law and the

divine."—Fairchild's Moral

Philosophy, fi.r78.

"It is the duty of every man to render to the Creator such

homage, and such only, as he believes to be acceptable to Him.

This duty is precedent, both in order of time and in degree of

obligation, to the claims of civil society. Before any man can

be considered a member of civil society, he must be considered

as a subject of the Governor of the universe.

"—Madison's Me-

morial and Remonstrance, State Papers, p. 29.

"The question is asked, Shall we not obey the powers that

be?—Yes, when they are in harmony with the higher powers

that be. God made His law for all the universe. He created

man; He gives the bounteous provisions of nature, holds our

breath and life in His hand. He is to be recognized, His law

honored, before all the great men and the highest earthly

powers."—Mrs.

E. G. While, in Review and Herald, April

15, 189o.

"The framers of the U. S. Constitution recognized the eter-

nal principle that man's relation with his God is above human

legislation, and his rights of conscience inalienable. Reason-

ing was not necessary to establish this truth; we are conscious

of it in our own bosoms. It is this conscientiousness which, in

defiance of human laws, has sustained so many martyrs in tor-

tures and in flames. They felt that their duty to God was

superior to human enactments, and that man could exercise no

authority over their consciences. It is an inborn principle

which nothing can eradicate. The bigot, in the pride of his

authority, may lose sight of it; but strip him of his power, pre-

scribe a faith to him which his conscience rejects, threaten him

in turn with the dungeon and the fagot, and the spirit which

God has implanted in him rises up in rebellion, and defies

you."—U.

S. Senate Report, 1829.

CIVIL AND RELIGIOUS LIBERTY.



LESSON XII.—December 21, 1895.

SUNDAY LAWS.

ORIGIN AND EARLY HISTORY. •

I. BY whom and when was the first Sunday law on record

made?

Ans.

—By Constantine, A. D. 321. (See note 1.)

By whom and when were the so-called Christian church

and Roman State united? (See note 2.)

By what means was this largely effected? (See note 3.)

THEIR OBJECT.

What is Satan's object in securing Sunday laws? (See

note 4.)

Who have been instrumental in securing them? (See

note 5.)

What does this show? Ans.—That such laws are reli-

°ions in their nature.

What is the expressed design of those who advocate

Sunday laws? (See note 6.)

For what were civil governments ordained?

Ans.—To

pro-

tect the rights of men, and not to protect religious institutions.

THEIR RESULTS.

What is the Sunday institution? Ans.—The mark of

papal power and apostasy, the mark of the beast.

to. What do Sunday laws, therefore, enforce?

Ir. Where is this mark to be received?

Rev. 13 : 16.

12.

What would the hand naturally symbolize?

Ans.

—Labor.

See i Cora 4 : I2; Eph. 4 :28. What would be represented by

the forehead?

Ans.—The

mind. See Rom. 7 : 25.

13.

Where will those receive the mark of the beast, there-

fore, who cease to work on Sunday simply in deference to,the

law?

14: Where will those receive it who, knowing its origin, con-

tinue to observe it as a religious institution?

15. Is it not significant, therefore, that the Sunday institution

has taken on its "civil" and "religious" aspect? (See note 7.)



CIVIL AND RELIGIOUS LIBERTY.

THE FINAL ISSUE.

i6. Why may we not obey a Sunday law and yet observe the

Sabbath? (See note 8.)

17. How many days in the week does God give us for labor?

Ex. 20 : 9.

i8. Can a man work six days a week and keep two Sabbaths?

Can he serve two masters?

Matt. 6 : 24.

19.

To what will the final issue be brought? (See note 9,)

20.

To what will the prohibition against keeping the Sabbath

he a parallel? Dan. 6 : 4

21.

How did Daniel conduct himself after he knew that the

decree was signed? Verse to.

22.

For what purpose was his case, also that of the three

Hebrews, written?

1 Cor. 10: 11; Rom. 15 :4.

NOTES.

I. "LET all the judges and townspeople, and the occupation

of all trades, rest on the venerable day of the sun; but let those

who are situated in the country, freely, and at full iberty, attend

to the business of agriculture; because it often happens that no

other day is so fit for sowing corn and planting vines; lest the

critical moment being let slip, men should lose the commodi-

ties granted of heaven."—Scluzff'

s Church History, vol. 2,

chap.

105.

CHURCH and State were united under Constantine, in the

early part of the fourth century. Says Draper:—

"It was the aim of Constantine to make theology a branch of

politics; it was the hope of every bishop in the empire to make

politics a branch of theology." "The unavoidable conse-

quences were a union between the Church and State.

"—Intellec-

tual Development of Europe, chapters 9 and so.

REFERRING to Sunday legislation, Neander says:—

"In this way the Church received help from the State for the

furtherance of her

ends."—Neander' s History of the Christian

Church (edition 1852), vol. 2,

300.

Speaking of Constantine, the American Sabbath Union, in

its

Pearl of Day Leaflets,

No. 3, says:—

"He was inclined—whether from policy or conviction is not

material to our argument—to favor Christianity, and to make it

the prominent religion of his empire, and one step toward this

was to recognize the day which he found universally(?) ob-

served by Christians, as the day of rest for his people."—P.

12.

CIVIL AND RELIGIOUS

LIBERT



SATAN'S object in securing Sunday laws is to cause men to

honor Sunday in the place of the Sabbath—to obscure from their

minds a knowledge of the true God by blotting out His great

memorial of the manifestations of His creative power, and to

keep alive that form of religion of which the Sunday sabbath is

the sign, or mark, which is idolatry.

"Not a move has been made in exalting• the idol sabbath in

bringing around Sunday observance through legislation, but

Satan has been behind it, and has been the chief worker."

"No law has ever been made to exalt the idol sabbath but

that Satan has taken a leading part in its enactment and its en-

forcement. Every law for the elevation of Sunday has a direct

reference to the fourth commandment. Every move that has

been made to enforce its observance is for the purpose of exalt-,

ing the man of sin above God and above all that is worshiped."

—AA's. E. G. White, in Review and Herald, April 15 and 29,

1890.

FROM the first, church leaders have been instrumental in

securing Sunday laws. The following admission states the

truth: "During nearly all our American history the churches

have influenced the States to make and improve Sabbath laws."

—IP.

F. Crafts, in Christian Statesman, July 3,1890.

ONE of the chief arguments against the States allowing

Sunday labor, Sunday newspapers, Sunday excursions, and

various other kinds of amusements on that day, is that they keep

people

away

from the churches. Thus:—

"It is but too true that the sanctuary of worship is neglected

by a large number of young men. Not only God's word but

the means of grace are despised, while excursion trains and

steamboats are thronged on the Lord's day. We must warn

both old and young against the sin of sabbath desecration, and

use our influence to have laws passed that will purge the body

politic from all festering

evils."—Melbourne Presbyterian

Monthly, Feb. 1,1894.

"The Sunday newspaper is tempting hundreds and thousands

to stay away from the sanctuary."—/

M. Foster, in Christian

Statesman, March

27, 1889.

•

"The Sunday train is another great evil. They cannot afford

to run a train unless they get a great many passengers, and

Si)

break up a great many congregations."— W.

W. Evarts, at

Elgin (El.), Sunday-law Convention, Nov. 8, 1887.

''Give us good Sunday laws, well enforced by men in local

authority, and our churches will he full of worshipers,. and our

young men and young women will be attracted to the divine

service."—Homiletic

Review, Nov. , -1892;

In contrast with this we say:—



CIVIL AND RELIGIOUS LIBERTY.

"The conscience should not be compelled even for the ob-

servance of the genuine Sabbath, for God will accept only will-

ing service."—Nrs.

E. G. While, in Review and Herald, April

15,1890.

THE Sabbath of the Lord is religious and religious wholly,

and requires only the law of God, which is spiritual, for its sup-

port. Roni. 7: 14. Being the seal of God, it can be received

only in the forehead (Rev. 7 : i-4; Eze. 9 : 4), where the mind

resides, with which we serve the law of God. Rom. 7 : 25.

But the mark of the beast can be received in either the fore-

head or the hand. It is not a little significant, therefore, that

the Sunday sabbath, which is this mark, takes on this twofold

aspect of 'civil " and "religious," and requires not only the

/dogma of the church, but the law of the State for its support.

Like Caiphas of old John it

:49-52),

Mr. Crafts

spoke more

prophetically than he knew when he said:—

"We, the Sabbath Union, W. C. T. U., all the churches, and

the Y. M. C. A., are laboring with all our might to carry the

re-

ligious

sabbath with our right arm, and the

civil

sabbath with

our left. Hundreds of thousands will receive it as a religious

institution, and all the rest will receive it as a civil institution,

and thus we will sweep in the whole nation."—IV.

F. Crafts,

in Sunday Union Convention, at Wichita, Kan., Sept. ao, 1889.

IT is frequently said that Sunday laws do not interfere with

the keeping of any other day that one may choose to observe.

This is a specious argument. Sunday laws do interfere with

Sabbath keeping, for, as no man can serve two masters, neither

can he at the same time keep the sabbaths of two different and

opposing powers. He cannot have the seal of God and receive

the mark of the beast at the same time. The enemies of

three Hebrews might have said the same to them: "This de-

cree to fall down and worship the image does not prohibit you

from worshiping any other god you choose to worship. Your

liberty is not interfered with in the least." But it was. They

could not worship idols and the true God at the same time.

They could not worship idols and keep the second command-

ment. Neither can a person observe Sunday and keep the

fourth commandment. To attempt to do so shows lack of

intelligent faith.

"The churches that were under the rule of the Papacy were

early compelled to honor the Sunday as a holy day. Amid the

prevailing error and superstition, many, even the true people

of God, became so

bewildered

that, while they observed the

Sabbath, they refrained from labor on the Sunday. But this

did not satisfy the papal leaders. They demanded not only

that Sunday he hallowed, but that the Sabbath be profaned."

—Great Controversy, p.

. CIVIL AND It8LIGWCI; LIi3ERTV.



"In this situation

worldly policy

will urge

an outward compli-

ance

with the laws of the land, for the sake of peace and liar-

mony."

—

Testimony 33,P. 240.

9. SATAN would not be content with the'keeping of two days,

could that he done. The Sabbath must

be given up.

He is a

usurper, and so is his sabbath. Every Sunday law has refer-

ence to the fourth commandment, and the displacement of the

Lord's Sabbath. And hence the final issue will be brought to

this:—.

"The decree will go forth that they must disregard the Sab-

bath of the fourth commandment, And honor the first clay, or •

lose their lives.

—

Testimonies, vol. z, pp. 353, 354•

"The decree which is to go forth against the people of God

will be very similar to that issued by Ahasuerus against the

Jews in the time of Esther."—

Testimony No. 32, fi. 206.

"I saw a writing, copies of which were scattered in different

parts of the land, giving orders ,that unless the saints should

yield their peculiar faith, give up the Sabbath, and observe the

first day of the week, the people were at liberty, after a certain

time, to put them to death."—Early

Writings, p. 143.

LESSON XIII.—December 28, 1895.

TRUE PROTESTANTISMI.

WHEN IT AROSE.

I. FROM what does the word " Protestantism" come?

Ans.

—The word "protest."

What is the meaning of the word " protest " ?

Ans.

—" To affirm in a public or formal manner; to declare sol-

errinly; to make a solemn declaration expressive of opposi-

tion."

—

Webster.

When did Protestantism arise?

Ans.—In

the early part

of the sixteenth century.



Against what did the Protestants protest? Ans.—The

assumed right of the Church to use the power of the State, and

the multitude of abuses growing out of it,—against a union of

Church and State.



CIVIL AND RELIGIOUS LIBERTY.

In what language did the Christian princes of Germany

couch their famous protest? (See note t.)

What did they further say?

Ans.—"

Let us reject this

decree. In matters of conscience the majority has no power."

—D' Aubigne's History of the Reformation, book .13,

What has been truthfully said of this protest? (See note 2.)

UNIVERSAL PRINCIPLES.

Are these principles in harmony with the course pursued

by the apostles and the teachings

of Christ? Acts 4 : 19; 5 :

Matt.

22 : 21.



•

Is the union of Church and State wrong simply when the

Romish Church is united to the State, or is it wrung

in prin-

ciple?

to. Do the same principles inhere and the same evils result

when any other church or religion is united to the State? (See

note 3.)

II. Have other churches persecuted when they sought and

gained control of the power of the State? (See same note.)

12.

Therefore, what is it to be a true Protestant? Ans.—To

protest against the union of Church and State on

principle,

and

the workings of it wherever found.

WHO

ASK AND WHO REFUSE STATE SUPPORT.

13.

What is a noteworthy fact? Ans.—That those who have

the truth do not feel the need nor ask for the assistance of State

laws in support of the doctrines they preach.

14.

Do Baptists ask for a law enforcing baptism, or the Dis-

ciples a law enforcing the Lord's Supper, or the Seventh-day

Adventists a law enforcing the observance of the seventh day?

15.• Why do such not feel the need of State laws in these

matters? Ans.—Because they find a plain

"Thus saith the

Lord"

in the Bible for all these, and that is sufficient..

16.

Who is it, then, that calls for aid of the State? (See

note 4.)

17.

On which side of the controversy, therefore, do true

Protestants naturally stand?

Ans.-Cln

the side of God's word.

CIVIL AND RELIGIOUS LIBERTY.



PROTESTANT APOSTASY.

18.

What do the Scriptures say in regard to the professed

Christian world in the last clays?

Tim.

3 : 1-5;

Rev. 14 : 8;

18 : I, 2.

19.

What position will the Papacy then hold, and how will

it be regarded? Rev.

13 : 3, S.

20.

When Romanism and apostate Protestantism so far unite

as to constitute the great Babylon of Rev.

IS :

1-8, what warn-

ing is due? Verse

21.

How will Babylon regard her condition then? Rev. 18 : 7.

22..

Why do not the Protestant churches see what the Papacy

is aiming at? (See note

5.)

23.

What do the people need? (See note 6.)

24.

And what is this? Ans.—The warning of the Third

Angel's Message, the closing work of the "everlasting gospel"

to men.

Rev.

14 : 6-10.

NOTES.

I. " WE protest by these presents, before God, who will one

day be our Judge, as well as before all men and all creatures,

that we, for us and for our people, neither consent nor adhere

in any manner whatsoever to the proposed decree, in anything

that is contrary to God, to his holy word, to our right con-

science, to the salvation of our souls, and to the last decree of

Spires." " We cannot assert that when Almighty God calls a

man to his knowledge, he dare not embrace that divine knowl-

edge." " We reject the yoke that is imposed on us."—D'

Au-

bigne's Histbry of the Reformation, book

13.

" ONE

of the noblest testimonies ever uttered for the Ref-

ormation was the protest offered by the Christian princes of

Germany at the Diet of Spires, in

1529.

The courage, faith,

and firmness of those men of God gained for succeeding ages

liberty of thought and conscience. Their protest gave to the

reformed church the name of Protestant; its principles are the

very essence of Protestantism."—

Great Controversy,

197.

WHENEVER

Church and State have been united, persecu-

tion has resulted, regardless of what church and State were

united. The heathen religion united to the Babylonian and

Mello-Persian Governments persecuted Daniel and the three

Hebrews, and finally planned to destroy God's peonle entirely

by one fell stroke. And' thus it has been with the Roman



CIVIL AND RELIGIOUS LIBERTY.

Church, the Greek Church, the English Church, the Scotch

Church, and every other church established by law. Canon

Potter, English prelate of Melbourne, makes the following ad-

mission:—

"It is quite true that systematized persecution of .religious

opinion was no monopoly of the Romish Church. It is a mis-

erable fact that from the fourth to the eighteenth centuries it

was the rule everywhere throughout Christendom to inflict

the penalties of banishment and fine and death on those who

openly differed from the prevailing form of religion. We of

the, Church of England confess with sorrow that our church

has been guilty of persecution, and did wrong to persecute."

—Melbourne Argus, May r3, 1895.

THE men who defend those institutions which are not

founded on God's word are the ones who call for State legis-

lation. The lack of divine command is supplied by oppressive

enactments.

" God never forces the will or the conscience, but Satan will

employ the most cruel measures to control the consciences of

men, and to secure worship to himself. And this work of

compulsion is always in favor of human creeds and laws, and

in defiance of God's holy

law."—Great Controversy (old edi-

tion),15.

"THE Protestant churches are in great darkness, or they

would discern the signs of the times. The Roman Church is

far-reaching in her plans and modes of operation. She is em-

ploying every device to extend her influence and increase her

power in preparation for a fierce and determined conflict to

regain control of the world, to reestablish persecution, and to

undo all that 'Protestantism has done."—Great

Controversy,

P. 565.

" In the last conflict, the Sabbath will be the special point of

controversy throughout all Christendom. Secular rulers and

religious leaders will unite to enforce the observance of Sunday;

and as milder measures fail, the most oppressive laws will be

enacted. . . . Romanism in the Old World, and apostate

Protestantism in the New, will pursue a similar course toward

those who honor the divine precepts

."—Great Controversy, old

edition, pp. 04,115.

" MEN are closing their eyes to the real character of Ro-

manism, and the dangers to be apprehended from her suprem-

acy. The people need to be aroused to resist the advances of

this most dangerous foe to civil and religious liberty."—Great

Controversy, ft. 566.

"While the Protestant world is by her attitude making con-

CIVIL AND RELIGIOUS LIBERTY.



cessions to Rome, let us arouse to comprehend the situation,

and view the contest before us in its true bearings. Let the

watchmen now lift up their voices, and give the message which

is present truth for this time. Let us show the people where

we are in prophetic history, and seek to arouse the spirit of

true Protestantism, awaking the world to a sense of the value

of the privileges of religious liberty so long enjoyed."—

Testi-

mony 33, p.

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•

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For while the rabble, with their thumb-worn creeds,

Their large professions and their little deeds,

Wrangle in selfish strife—lo! Freedom weeps,

Wrong rules the land, and waiting Justice sleeps."

0. W. Holmes.

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Or CIVIL GOVERNMENT AND RELIGION.

By ALONZO T. JONES.

An Up-to-date Pamphlet on the

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This book cannot fail to be of great value to all in the study of the pres-

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